APPLIED
From the
writings of Henry Steel Olcott, a pioneering Theosophist and
co-founder
of the original Theosophical Society, founded in New York in 1875
ब्रह्मविद्या एप्लाइड. वेल्स, ब्रिटेन में कार्डिफ थियोसोफिकल सोसायटी
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Henry
Steel Olcott
1831
- 1907
Applied Theosophy
by
Henry Steel
Olcott
First published in The Theosophist June
1889
PEOPLE speak of
pure mathematics and applied mathematics; the former belong properly to the
region of the ideal, not of the ideal in the sense of the fanciful, for there
is nothing less fanciful than mathematics, but the ideal in the sense of the
metaphysical, which is the really real; the latter is the very imperfect
expression of the former in terms of matter, and roughly utilized for the
purposes of this mundane existence. Now it is a question which demands the very
serious attention of the Fellows of this Society, whether there does not exist
something which bears the same relation to “pure Theosophy” that applied
mathematics bear to pure. If “applied Theosophy” expresses any real idea, what
is implied in the term? Can the Fellows of the Theosophical Society apply their
knowledge to the affairs of our mundane existence? Is it possible to
materialize, however imperfectly, the great mass of high aspirations and
altruistic sentiments that have accumulated in the literature of Theosophy and
in the souls of Theosophists, and which at present, for want of an outlet, seem
to threaten us with a congestion of spirituality?
The first question that naturally arises is, whether the action of the
Theosophical Society in every respect should be limited to its declared
Objects. On the general principle that every one should mind his own business,
the presumption is in favor of this view. No one on joining our Society
relinquishes his right to take a personal part in any other movement for the
benefit of his fellow men, nor escapes his duty of doing so. But every “Cause”
has its special organization and organs, and pre-empted field of work, and if
the Objects of the Theosophical Society are taken seriously by its Fellows, are
they not enough to occupy very fully all the time and energy these are likely
to be able to spare from the routine business of life? Of the three Objects,
two are distinctly separated from everything else. The study of Eastern
philosophies, religions and sciences, and the investigation of the obscure
forces in Nature and powers in man, are specialties, which have little or no
direct connection with the altruism which it is the peculiar function of
Theosophy as an ethical system to publish to the world; more than this, they
may be said to be both of them unsocial in their nature, since their tendency
is to isolate anyone who seriously occupies himself with them from sympathetic
intercourse with his neighbors. The first Object is altogether different. To
“form the nucleus of Universal Brotherhood,” so far from conducing to
retirement and concentration, is a purpose so high, so deep, so broad, so
universally sympathetic, so distant of realization, that it becomes vague and confused
when the attention is directed to it, and to most Fellows this Object is about
equivalent in practice to the formation of a nucleus for the recurrence of the
Golden Age, or for the re-establishment of the Garden of Eden.
Now, experience proves, what reason might have foreseen, that a comparatively
small proportion of the Fellows of the Society take up seriously either of the
two contracting Objects, and that only an exceptionally enthusiastic
Brother is moved to action by the expanding one; from which it
follows that as far as concerns any activity or good influence in the practical
affairs of life, the Fellows as a corporate body might as well be shut up
in a little community like the Shakers, from whom the world hears once in every
ten years or so.
If this, however, were all there were in the Theosophical Society, it would
never have become the well-known, by many much esteemed, and, in certain
quarters, roundly abused, institution that it is. The fact is that those who
join the Society bring into it their knowledge and their activity, and the
reputation of the Society has been built up by the individual efforts of its
Fellows. Take away Isis Unveiled; The Secret Doctrine; Light on
the Path; Esoteric Buddhism; Theosophy, Religion, and
the Occult Science, and half a dozen other works, together with
Theosophical magazines -- all of them distinctly due to personal effort — and
what would be left of the renown or notoriety of the Society? Since, however,
the Theosophical Society is composed of its Fellows, and is what its Fellows
make it, to say all that is in no way to disparage the Society, any more than
it would detract from the beauty or utility of a Coral Island in the South
Seas, to say that it owed its existence to the individual labors of the little
lives that raised it from the bottom of the ocean. It is a mass of coral cells
certainly, but it is something more it is a coral Island, with an added
individuality of its own.
What the Society has hitherto done — its great merit in the eyes of some, and
its terrible fault in the estimation of others — is to make people think.
No one can for long belong to the Theosophical Society without beginning to
question himself. He begins to ask himself: “How do I know that?”. “Why
do I believe this?” “What reason have I to be so certain that I am right, and
so sure that my neighbors are wrong?” “What is my warrant for declaring this
action, or that practice, to be good, and their opposite bad?” The very air of
Theosophy is charged with the spirit of enquiry. It is not the “skeptical”
spirit, nor is it the “agnostic”. It is a real desire to know and to learn the
truth, as far as it is possible for any creature to know it who is so limited
by his capacities and so biased by his prejudices as is man. It is that
which has raised the Theosophical Society above the level of all other
aggregations or organizations of men, and which, so long as its Fellows abstain
from dogmatizing, must keep it on an altogether higher plane. To the
Theologian, to the Philosopher, to the Skeptic, to the Spiritualist, to the
Materialist, it says the same thing — study man and Nature, and compare what
you find there with your own pre-existing ideas and theories. In proportion as
anyone follows this advice he spontaneously inclines towards Theosophy, which
is the least common multiple and greatest common measure of all the “ists,” the
“tys” and the “isms”. There is nothing in the Objects of the Society which
would enable any person unacquainted with its history to divine from them alone
what would be the ideas of a Fellow of the Society upon almost any subject. The
fact is that the Theosophical Society attracts persons who have got a natural
disposition to examine, analyze, reflect; and when this tendency does not exist
— when people join the Society from special sympathy with one or more of its
Objects — they very soon begin to ponder over the problems of existence, for
they find themselves involuntarily and instinctively subjecting their own pet
theories and cherished weaknesses to the process of examination which is the
slogan of the Society. The result of an examination thus candidly made is
almost invariably a view of life and of the universe in more or less
resemblance to that of the Eastern religions and philosophies when these are
purified of their superstition and priest-made masks. It is a mistake to
imagine that what is known as Theosophy at present has been learned from the writings
of the ancients; it is an independent growth in the modern mind which to
many appears spontaneous, because they cannot discern whence the seeds come.
Theosophy, like man himself, has many different sources. All Science, all
Philosophy, all Religion, are its progenitors; it appears when the seed of an
enquiring spirit is dropped into a personal soil sufficiently unprejudiced and
altruistic to give it nourishment. The modern world is thinking out the
problems of life in the rough, and then comparing its conclusions with the
ideas of the ancients by way of corroborating or verifying them. Here and there
a Fellow of the Society outside of
We have, then, a Society without opinions, but with certain “Objects”, certain
principles, and certain methods, and we have as a result a tendency to certain
modes of thought, and certain theories of the Universe, to which theories the
name of Theosophy has been given, and when these theories are examined, they
are found not only to resemble those contained in the Eastern systems of
philosophy, but a closer scrutiny shows that the very same ideas, only sadly
mutilated, underlie all religions, and are contained in a more or less diluted
form in all philosophies. Not only this: a careful comparison of the root of the
Theosophical system with the latest discoveries and most advanced conjectures
of modern science, and of recent experimental research in the borderland
between physics and metaphysics shows an extraordinary agreement between them.
We are advancing step by step; a student can take in at a time from a teacher
only a very small addition to the knowledge which he already possesses, and the
fact that The Secret Doctrine has been so generally understood and so
highly appreciated by Theosophists, shows that their own thoughts were not so
very much behind the ideas given out in that marvelous work.
All this, however, is only what may be called the intellectual or philosophical
side of Theosophy; and it is the fruit of the Theosophical Society's influence
only in one direction. Those who come under the influence of the Theosophic
spirit are affected ethically as well as philosophically. The same causes which
produce a certain tendency in thought produce also a disposition to act
in a certain manner. The habit of viewing the Universe and men's lives as a
divinely wonderful system, in which progress towards ultimate perfection by
means of conscious effort is the furthest analysis which we can make of the
purpose of existence, results in a desire to exert the necessary effort in
order to ensure for ourselves, and for those whom we can help, as much of that
progress as is realizable at present. It is impossible for anyone seriously to
believe that this world is governed by a law of absolute justice — that as we
sow, so shall we reap — without finding his ideas of the value of life, and of
the things of life, radically affected thereby. If it be in our power to become
larger and stronger beings, richer in ourselves and happier in our lives, no
one but a fool would refuse to avail himself of the means of attaining to that
happier and higher state. If it be possible to help others to reach it, no one
but a selfish and unsympathetic wretch would refuse to his neighbor the helping
hand for which he feels he would himself be grateful. The consequence is that
along with enlargement of the mind there takes place an enlargement of the
sympathies as the result of Theosophic studies, and both of these conduce to
the moral growth of the individual. This moral growth exhibits itself in two
ways, internally and externally. The individual in whom it takes place begins
to regulate and purify his own life; he casts away from him all that he feels
will keep him weak and silly, and cultivates those habits and those qualities
that he knows will make him strong. He also tried to induce his neighbors to
enter the upward path, and endeavors to help those who show a disposition to
turn away from the harmful and the idiotic, which form so large a proportion of
the affairs of men's lives at present. The help he can be to single individuals
is comparatively small; for the work they, like himself, have to do at first is
the rectifying of their own faults and the purifying of their own motives, and
this every man must necessarily do for himself; and a neighbor, however anxious
to assist, can do but little more than exhort and encourage him. But over and
above these personal faults and evils, there are others which affect a great
number of persons together, against which any single individual is powerless. Even
were the dislike and fear of those wider evils general, and every one agreed
that they ought to be put down, still unless a united attack be made upon them
they cannot be abated, for individuals can make no impression on them, and they
are strong enough to resist the attack of a mob. To combat them requires
unanimity and organization. Every Fellow of the Society feels in his heart a
strong wish to aid to the best of his ability in diminishing and if possible,
destroying these evils. He sees that their existence is completely incompatible
with any success in establishing a nucleus of Universal Brotherhood. He knows
that they have their root deep down in human selfishness, and that they are
supported by many existing institutions, political, social and religious — to
which they are firmly attached by established customs and vested interests.
Now it is at that point that the hitch occurs. The Theosophical Society is not
supposed to promulgate opinions concerning social matters, any more than it is
supposed to do so concerning religious matters; and as for politics, they are
strictly prohibited to the Fellows, as Fellows, by the Constitution and Rules
of the Society, although personally they may and often do take an active
interest therein. Again, if anyone proposes that the Theosophical Society shall
take any part in the war against the practical evils of life, it is answered
that, as has been previously said, each evil has already got a special
organization to oppose it. There are special Societies for the suppression of
drunkenness, of cruelty, of immorality in various forms; also for the
furtherance of every kind of benevolent work; were the Theosophical Society
therefore to interest itself in these things, not only would it be going out of
its legitimate province, but it would be an interloper in the fields which
others have got a prescriptive right to occupy. Now this would be a serious
argument, but for one very obvious consideration; namely, that since the
Theosophical Society has professedly, as a body, no opinion on any subject, it
is equally a transgression of its basic principles for it to sustain or
promulgate any special system of philosophy, as in practice it decidedly does,
under the name of “Theosophy”. The Theosophical Society may be, and nominally
is, a Society for the stimulation of enquiry and research, overshadowed by the
somewhat vague idea of the ultimate realization of human brotherhood; but we
have seen already that those who enter the Society either possess already or
very soon acquire, certain definite habits of mind and ways of viewing the
Universe, which are denoted and connoted by the terms Theosophy and
Theosophist. Now it is distinctly as a result of these ideas and habits that
there arises a desire, not indeed peculiar to Theosophists, but inseparable
from Theosophy, to rid the world of evil practices and evil forces; and it
follows logically that the desire to act rightly is as much a consequence of a
connection with Theosophy as the desire to think rightly; and that therefore both
are natural, spontaneous, and inevitable consequences of Fellowship in the
Theosophical Society and equally within the legitimate sphere of the Society,
whether manifested individually, or by the united effort of a part, or of the
whole of the Fellows. A Theosophist is necessarily imbued with what was called
in the Middle Ages, and is called to this day by those who are still in the
mediaeval condition of mind, a hatred of Satan and all his works. To combat
evil actively is, in fact, the ungratified desire at present of thousands of
Fellows of the Society, and it is chiefly because there is now no outlet for
their activity in that direction, which takes their attention off of themselves
and away from each other, that quarrels and scandals occur among its Fellows.
Only a small percentage of the Fellows care very much to work at Occultism, and
now there is a separate division of the Society set apart for that purpose,
under a Teacher eminently qualified to teach real Occultism if she only
had pupils capable of learning it.
This, then, is the problem, and it is of all the problems presented to us at
the present moment that which is of most importance to the Theosophical
Society: Having prepared themselves by study and self-development to take an
active part in the warfare against evil, can any means be devised whereby the
Fellows of the Society can apply their knowledge and their energies to the
practical affairs of life? Practical Theosophy is an affair of the
future. Applied Theosophy is a more modest ambition, and is, or ought to
be, a possibility.
Now it is evident that no greater mistake could be made than to open little
departments in the Society itself for different special purposes. A Temperance
division, Social purity division, a Woman’s rights division, an Anti-cruelty
division, would be so many mistakes, unless the intention were similar to that
which was manifested in the establishment of the Esoteric Division — to isolate
a certain group of Fellows from the main work of the Society, for the mutual benefit
of all concerned. It would be a blunder, not only because these special
divisions would intrude upon the work now being done by special organizations,
but also because the real work of the Theosophical Society is, and always
must be, accomplished upon the plane of ideas, not on that of material things.
Moreover any specialization of functions tends not only to develop a particular
part, but also to draw into that part all that appertains to the exercise of
that function, previously contained in the other parts. Already the effect of
clearly divided Objects has been the formation in the Society of unrecognized
but not unreal divisions, in the shape of groups which are exclusively addicted
to psychic experiments, to the philosophy of the Hindus, to ethics of Buddhism,
or to the speculations of modern Western thinkers. Were the Fellows encouraged
to follow their natural affinities in the application of their Theosophy to the
affairs of life, as they do their predilections for the study of Theosophy in
one or other of its various aspects, they would become still more one-sided and
partially developed Theosophists than they are at present, and this further
isolation of its Fellows from one another would tend to weaken the Society
still more as a united body.
If the Fellows of the Theosophical Society are to apply their Theosophy to the
affairs of life, it must be through the Society, and as individual units of the
whole — not as isolated individuals. It is well known that in metaphysics two
and two do not make four but five, and that the fifth is frequently by far the
most important part of the sum. The same idea is expressed in the fable of the
bundle of sticks; tied together they are unbreakable, singly they can be
snapped with ease. Union or unity adds certain qualities and powers that were
not there before, and the vehicle in which these powers reside is the unit
which is added to the number of the sticks by tying them together. It is this
mystic individuality, “the sum total”; that gives strength to all societies and
congregations of men, and becomes the real dominating power, to which all
contribute some of their force and which stands behind every unit and lends its
whole strength to it. Without it a Fellow of the Theosophical Society would be
as powerless as any other isolated man or woman in the community. With it
behind him an F.T.S is a power in proportion to the unity and singleness of
purpose of the Society to which he belongs. Who speaks when a priest of the
Roman Catholic Church utters a command? The united power of the Church of
Rome. Who speaks when a disfrocked priest says something? A nonentity.
Who speaks when the Judge, the General, the Statesman open their mouths? “ The
State — the tremendous and often tyrannical personality that comes into life
and action when the units that composed it are bound together, through
organization, by a common will and a common purpose.
It is this added increment, and this only, that gives to the Theosophical
Society its extraordinary, and to many unaccountable, power. Weak in numbers,
contemptible in organization, distracted by personal jealousies, subject to
constant endeavors on the part of ambitious individuals to break it up into
pieces which they can distribute among themselves, the Theosophical Society is a
power in the world notwithstanding all the assaults that are made upon it by
outsiders, and the disintegrating influences within. Why? Because upon a plane
higher than the physical the Fellows are united and strong. They are united in
their ideas of the purpose of life, and of the government of the Universe — in
other words, they are strong in that they are individual cells composing the
body called the Theosophical Society, as it exists in both the physical and the
spiritual worlds.
Quarrel as they may among themselves, be as small and provincial as they
choose, the Fellows of the Society cannot help contributing their little quota
of Theosophical ideas to that united whole idea which is the spirit of the
Theosophical Society, and therefore its very life and real self. And those who
attack the Society are frequently its supporters; for they attack it on the
external plane, while, unknown to themselves in spite of themselves, they
support it upon the plane where its real life is passed, for those who are its
enemies are generally ignorant of its true nature, and are frequently
themselves imbued with eminently Theosophic ideas and aspirations, which
nourish the Society on the ideal plane, and constantly tend to draw those in
whom they exist, more and more in the direction of the Theosophical Society in
its materialized form on earth.
If then the real power of Theosophy in the world is exercised in the realm of
thought; and if the direction in which that power is exerted is a natural
consequence of the growth of certain ideas in the minds of those who carry out
the objects of the Society, it stands to reason that the gigantic evils of our
modern world must be attacked with immaterial weapons and in the intellectual
and moral planes. How can this be accomplished? Simply by perceiving the fact,
understanding it and acknowledging it. Then the actual work will be
accomplished quietly, almost silently, and apparently spontaneously, just as
the great reforming work of the Society is now being accomplished — by individuals
— who, while contributing to the strength of the Society, draw from it in
return a force that gives to their utterances an importance and a power which
had they spoken as isolated individuals, and not as Fellows of the Society,
their words would not have had.
There does not, and can not, exist the slightest doubt as to the direction in
which the power of the Theosophical Society would be applied in practical
things. If the tendency of Fellowship in the Society is to develop certain
habits of philosophic thought, its tendency is even stronger to give rise to
definite ethical views and moral principles. However much and bitterly the
Fellows may disagree as to the duration of Devachan or the number and viability
of the Principles in man, or any other point of occult doctrine, it would be
hard to get up a dispute among the brethren as to the evil of intemperance, or
the abomination of cruelty, or about any other of the crying sins of our times.
Not only is that the case but they would all give the same reasons, for their
detestation of these evils, reasons founded on their Theosophical ideas and
principles. Still, of what avail or utility to the world are their ideas and
wishes in these matters at present? Who cares to have the good-word or
influence of the Theosophical Society for any benevolent movement, any reform,
or any attempt to do justice? No One. There is not a “cause” today that
would not rather see the minister of some microscopic Christian sect on the
platform at its Annual Meeting than the most prominent member of the
Theosophical Society — for the good and sufficient reason that the Rev
Gentleman would carry with him the unseen but not unfelt influence and
authority of the body to which he belongs, while the F.T.S would represent
nothing but himself. This condition of things should not exist, and all that is
needed to remedy it is for all of us to see and understand that the ethical
is just as much a part of the Theosophical idea, and just as much the business
of the Fellows of the Society as the philosophical.
But it is only as a united whole that the Theosophical Society can ever be a
power in the world for good, or a vehicle for the exercise of the altruistic
efforts of its Fellows. The action of the Theosophical Society is on the plane
of ideas, which is the plane of realities, in that material things are but
pre-existing ideals brought down into this earthly sphere. The Theosophical
Society does not mean a number of little coteries, nor a few larger coteries
composed of a collection of the smaller ones. It does not mean a few hundred
Presidents of little Branches, or half a score of “General Secretaries”, it
does not mean even the Fellows that compose the Society at any particular time,
for these come and go and the Society remains intact, as the cells of the body
change, while the body remains the same person, animated by the same spirit.
The real Theosophical Society is an indivisible unit, animated by an individual
life! Its soul is the love of truth, its vital principle is kindness, and it dwells
in a world above the material, where no enemy can touch it. It depends for its
manifestation on earth upon an appropriate vehicle, and the first condition
necessary in that vehicle is that it shall be a united whole. The
Theosophical Society is an ideal power for good diffused over the whole world,
but it requires material conditions, and the most important of these is a
material center, from which and to which the efferent and afferent forces shall
circulate. This is a condition of the life of all organizations, and of all
organisms, and the Theosophical Society is both; it is an organization on the
material plane, an organism on the spiritual. A common center, therefore, is as
necessary for spiritual as for physical reasons. “Adyar” is not a place only,
it is a principle. It is a name which ought to carry with it a power far
greater than that conveyed by the name “
ADYAR is a principle and a symbol, as well as a locality. ADYAR is the name
which means on the material plane the Headquarters of an international, or,
more properly speaking, world-wide Society of persons who have common aims and
objects, and are imbued with a common spirit. It means on the supra-physical
plane a center of life and energy, the point to and from which the currents run
between the ideal and the material. Every loyal Fellow has in his heart a
little ADYAR, for he has in him a spark of the spiritual fire which the name
typifies. ADYAR is the symbol of our unity as a Society, and so long as it
exists in the heart of its Fellows the powers of the enemy can never prevail
against the Theosophical Society.
What then, to recapitulate, must be our answer to the questions with which we
started: Is such a thing as “Applied Theosophy” possible? If so, of what does
it consist?
We have seen that there is no reason why the ideas and influence of the
Theosophical Society should not be as great in combating wickedness in the
practical department of life as in combating error in the philosophical. The
Objects of the Society neither order nor forbid interference with either; but
they predispose the Fellows to exert an active influence in both, by evolving
in their minds a perception of truer and better things, and a desire for their
realization. We have seen that it is not by making the Society itself an
instrument on the physical plane that its power can be utilized for good; but
that its influence must be a moral one, consisting of the combined and united
thoughts and wishes of the whole Society, focused upon any individual point,
and acting through the personality of its individual Fellows. We have seen that
all that is necessary to make such a united power manifest is that its
existence should be acknowledged and felt by the Fellows themselves; and that
to acknowledge and feel it, and thus bring it from the latent to the active
condition, the Fellows must perceive that the Theosophical Society is a living
entity, “ideal” if one chooses to call it so, but an entity one and
indivisible alike upon the material plane and on the supra-physical plane.
We have also seen that the visible center of the Society, “ADYAR”, is
symbolical of the principle of unity, as well as of the material life of the
Society, and that in every sense loyalty to “ADYAR” means loyalty to the
Objects of the Society and to the principles of Theosophy.
The answer to our questions then must be that Applied Theosophy is surely a
possibility; and that it consists of the moral influence brought to bear upon
the practical evils of life by the exertions of individual Fellows who have
behind them, severally and collectively, the spiritual power created by unity
of purpose, of ideas and loyalty to the truth; a power for good of which the
terrestrial ADYAR is the physical center and Headquarters; while the spiritual
ADYAR is the channel by means of which powerful influences from a higher
sphere, unseen but not unfelt, enter the Society through the hearts of each and
all of its Fellows, thence to be outpoured upon the whole world.
Is Theosophy a Religion ? By H P Blavatsky
A Textbook of Theosophy By C W Leadbeater
Outline of Theosophy By C W Leadbeater
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significance of the Number 7 in Theosophy
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
Quick Explanations
with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
by
Annie
Besant
THE PHYSICAL
PLANE THE ASTRAL PLANE
KÂMALOKA THE MENTAL PLANE DEVACHAN
THE BUDDHIC AND
NIRVANIC PLANES
THE THREE KINDS OF KARMA COLLECTIVE KARMA
THE LAW OF
SACRIFICE MAN'S ASCENT
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Annie Besant Visits Cardiff 1924
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
Advantage Gained from this
Knowledge
The Deity The Divine Scheme The Constitution of Man
The True Man Reincarnation The Wider Outlook
Death Man’s Past and Future Cause and Effect
Reincarnation
This
guide has been included in response
to the
number of enquiries we receive on this
subject
at Cardiff
Theosophical Society
From A Textbook
of Theosophy By C W Leadbeater
How We Remember our Past Lives
Life after Death & Reincarnation
The
Slaughter of the
a
great demand by the public for lectures on Reincarnation
Classic Introductory Theosophy Text
A Text Book of Theosophy
By C
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death
Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
The Occult World
By
Alfred Percy Sinnett
The Occult World is an treatise on the
Occult and Occult Phenomena, presented
in
readable style, by an early giant of
the Theosophical Movement.
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
THEOSOPHY MEETINGS
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Cardiff
The Seven Principles of Man
By
Annie Besant
THEOSOPHY MEETINGS
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Cardiff
A Student of
Katherine Tingley
Katherine Tingley (1847 -1929)Was the founder &
President
of the Point Loma Theosophical Society 1896 -1929
She and her students produced a series of informative
Theosophical works in the early years of the 20th century
Elementary Theosophy Who is the Man?
Body and Soul
Body, Soul and Spirit Reincarnation
Karma The Seven in Man and Nature
Thoughts on Karma By L A Bosman
THEOSOPHY MEETINGS
Please click here for Current Theosophical Events in
Cardiff
Helena
Petrovna Blavatsky 1831 – 1891
The
Founder of Modern Theosophy
Index of
Articles by
By
H P
Blavatsky
Is the Desire to Live Selfish?
Ancient Magic in Modern Science
Precepts Compiled by H P Blavatsky
Obras
Por H P Blavatsky
En
Espanol
Articles
about the Life of H P Blavatsky
Writings of Ernest Egerton Wood
Theosophy and the Number Seven
A selection of articles relating to the esoteric
significance of the Number 7 in Theosophy
Index of
Searchable
Full
Text Versions of
Definitive
Theosophical
Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The
Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George
Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the
Twilight” series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras
Teosoficas En Espanol
Theosophische
Schriften Auf Deutsch
Karma Fundamental Principles Laws: Natural and Man-Made
The Law of Laws
The Eternal Now
Succession
Causation
The Laws of Nature A Lesson of The Law Karma Does Not Crush
Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates
The Pair of Triplets
Thought, The Builder Practical Meditation Will and Desire
The Mastery of Desire Two Other Points The Third Thread
Perfect Justice
Our Environment
Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law The Opposing Schools
The More Modern View Self-Examination Out of the Past
Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma India’s Karma National
Disasters
Annotated Edition Published
1885
Preface to the Annotated Edition Preface to the Original Edition
Esoteric Teachers The Constitution of Man The Planetary Chain
The World Periods Devachan
Kama Loca
The Human Tide-Wave The Progress of Humanity
Buddha Nirvana The Universe
The Doctrine Reviewed
Try these if you are looking for a
local Theosophy
Group or Centre
UK Listing of Theosophical Groups
Worldwide Directory of Theosophical Links
Within the British Isles, The Adyar Theosophical Society has Groups in;
Bangor*Basingstoke*Billericay*Birmingham*Blackburn*Blackpool*Bolton*Bournemouth
Bradford*Bristol*Brynsiencyn*Camberley*Cardiff*Chester*Conwy*Colwyn
Bay*Coventry*Dundee*Durham
Edinburgh*Folkstone*Glasgow*Grimsby*Holyhead*Inverness*Isle of Man*Lancaster*Leeds*Leicester
Letchworth*London*Manchester*Merseyside*Middlesborough*Newcastle
upon Tyne
North
Devon*Northampton*Northern Ireland*North Wales Region*Norwich*Nottingham
Perth*Republic of
Ireland*Sidmouth*Southport*Sussex*Swansea*Torbay
Tunbridge
Wells*Wallasey*Warrington*Wembley*Winchester*Worthing
Although still
technically part of the Adyar based Theosophical Society,
The Theosophical
Society in England has withdrawn from the European Federation
of the Adyar Theosophical Society
General pages
about Wales, Welsh History
and The History
of Theosophy in Wales
Wales is a
Principality within the United Kingdom
and has an eastern
border with England. The land
area is just over
8,000 square miles. Snowdon in
North Wales is the
highest mountain at 3,650 feet.
The coastline is
almost 750 miles long. The population
of Wales as at the
2001 census is 2,946,200.
__________________________________________
into categories and presented according to relevance
of website.
______________________________________________
Foundation of the
Original Theosophical Society 1875
The first Theosophical Society was founded
in New York on
November 17th 1875 by Helena
Petrovna Blavatsky,
Colonel Henry Steel Olcott, William Quan
Judge and others.
The Theosophical Movement now consists of a
diverse range of
organizations which carry the Theosophical
Tradition forward.
Cardiff Theosophical Society has been
promoting Theosophy since 1908
______________________________________________
मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott, William Quan Judge और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
_______________________________________
Mūla
thiyōsōphikala sōsāyaṭī 1875 phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō
n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha rēn̄ja
kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō saṅgaṭhanōṁ.
Kārḍipha thiyōsōphikala sōsāyaṭī 1908
kē bāda sē brahmavidyā
kō baṛhāvā
dēnē kī ga'ī hai
_____________________________________________
Wales Theosophy Links Summary
All Wales Guide to
Theosophy Instant Guide to Theosophy
Theosophy Wales Hornet
Theosophy
Wales Now
Cardiff Theosophical
Archive Elementary Theosophy
Basic Theosophy
Theosophy in Cardiff
Theosophy in Wales
Hey Look! Theosophy in
Cardiff
Streetwise
Theosophy Grand Tour
Theosophy Aardvark
Theosophy
Starts Here
Theosophy
206 Biography of William Q Judge
Theosophy Cardiff’s Face Book of Great Theosophists
Theosophy Evolution Theosophy Generally Stated
Biography of Helena Petrovna Blavatsky
Please click here for Current Theosophical Events in
Cardiff
Theosophy has no dogma, no priesthood
or diploma elite
and recognizes no spiritual head
All ideas presented at meetings are
for consideration
______________________________________________
__________________________________
Theosophical
Society in England
withdraws from the European Federation
In response to a
number of enquiries, we wish to clarify
Cardiff
Theosophical Society's position regarding a recent
change in the structure of the Adyar Based Theosophical Society.
Cardiff
Theosophical Society in Wales is not affiliated to
either the Adyar
(India) Based Theosophical Society or the
Theosophical
Society in England and is therefore unaffected
by the decision last
year of the Theosophical Society in England
to withdraw from
the European Federation of the
Adyar Based Theosophical Society.
____________
Gallery of Wales
The
Presteign Station
The Cob Tollgate, Porthmadog / Portmadoc
Late 1940s
Between
Brynsiencyn and Dwyran
on
Anglesey’s south west coast.
The Hayes
Ystrad Mynach Viaduct, Mid Glamorgan
Theosophy has no dogma, no priesthood
or diploma elite
and recognizes no spiritual head
All ideas presented at meetings are
for consideration
Excavation of Roman Remains in Caerwent,
Gwent
Van’s Good Food Shop
Health Food & all round New Age Shop
Llandrindod Wells
The Coliseum Cinema in Porthmadog / Portmadoc
Now a listed building
The Holyhead Mountain Hut Group
south western end of Holyhead Mountain
Gwynedd Museum and Art Gallery,
The Harvest Moon Cafe and Healing
Centre
Holyhead, Anglesey, North Wales
Beaumaris Castle
Cardiff Castle
Conwy Castle
Flint Castle
Flint Castle North East Tower
Grosmont Castle
Beaumaris Castle
Llantilio Castle
Montgomery Castle
Rhuddlan Castle
Skenfrith Castle
Anglesey Abbey
Bangor Town Clock
Colwyn Bay Centre
Theosophy has no dogma, no priesthood
or diploma elite
and recognizes no spiritual head
All ideas presented at meetings are
for consideration
The Great Orme
llandudno Promenade
Great Orme Tramway
Caervarvon Castle
New Radnor
Blaenavon High Street
Blaenavon Ironworks
Cardiff, Wales, UK. CF24 – 1DL
Carmarthen
Caerwent Roman Ruins
Ferndale in the Rhondda Valley
Denbigh
National Museum of Wales
Nefyn
Penisarwaen
THEOSOPHY MEETINGS
Please click here for Current Theosophical Events in
Cardiff